Azami 15523

Ibn Saad narrated it (8/70) from Abdullah bin Maslama bin Qanab, who said, Abdul-Aziz bin Muhammad told us, from Amr bin Abu Amr, and he mentioned it. Its chain is hasan because of Abdul-Aziz bin Muhammad, who is Darawardi, for his hadith is hasan.There also comes a hasan report which Bayhaqi narrated in al-Kubra (1/29), from Abu Abdullah Hafiz, who said, Abu Abbas Muhammad bin Yaqub told us, Yahya bin Abu Talib told us, Abdul-Wahhab bin Ata informed us, Saeed informed us, from Ibn Sirin, from Amra, who said, "We were with Ayesha, and we kept at her until she permitted us to wear jewelry, but she did not permit us the silver-plated vessel." Abdul-Wahhab bin Ata Khafaf's hadith is hasan when he does not bring something objected against him. Saeed here is Ibn Abu Aruba.Similar in meaning is what was reported from Abu Thalaba Khushani, that the Messenger of Allah ﷺ saw on his finger a ring of gold, and he began striking his hand with a stick he had with him. The Prophet ﷺ was unaware of this, so he took the ring and threw it away. Then the Prophet ﷺ looked, and did not see it on his finger, and he said, "I see that we have only hurt you and cost you a loss." Ahmad narrated it (17749), and Nasai (5190), both from Affan, who said, Wahib told us, who said, Numan bin Rashid told us, from Zuhri, from Ata bin Yazid Laythi, from Abu Thalaba Khushani, and he mentioned it.In it is Numan bin Rashid, who is Jazari, described as having poor memory and making frequent errors, for the companions of Zuhri narrated it as a mursal report. Among them is Yunus, as Nasai said, for he differed with him and narrated it from Zuhri, from Abu Idris, as mursal. Abdullah bin Wahb narrated it in his Jami (589), and from him Nasai (5191) said, Yunus informed me, from Ibn Shihab, who said, Abu Idris Khawlani informed me, that a man who had met the Prophet ﷺ wore a ring of gold, and he mentioned something similar.Nasai said, after presenting several reports from the companions of Zuhri, "The mursal versions are closer to being correct." Likewise Daraqutni, in his Ilal (6/320), gave preference to the mursal version. As for what Ibn Hajar quoted in al-Fath (10/317), from Yunus, from Zuhri, from Abu Idris, from a man who had companionship [with the Prophet], who said, and he mentioned the hadith, it appears that a distortion occurred in it, changing "that a man" to "from a man," because saying "from a man" makes the chain connected, while everyone who quoted from Yunus said "that a man," meaning as mursal.The jurisprudence of this chapter is that gold and silver, at the beginning of Islam, were permissible for men and women alike, based on the original presumption of permissibility. Then a prohibition fell upon everyone, and afterward it was permitted for women but not for men. It has been established from Ayesha that she used to adorn her sister's daughters with gold, while Umm Salama disliked that and disapproved of it. Tahawi narrated this in Sharh Mushkil (12/299) with a sahih chain.Tahawi said, "So in Ayesha's permitting her sister's daughters to wear gold jewelry, after she had heard from the Prophet ﷺ what we have mentioned from her on this matter, it is clear that she did not do this except after she had come to know that it was permissible for them and those like them, after it had been forbidden to them and those like them. Thereby it is established that what she had known of the Messenger of Allah's ﷺ prohibition of what he had prohibited was abrogated."Ibn Shahin said, in Nasikh al-Hadith wa Mansukhuhu (p. 446), "At the beginning of Islam, men used to wear gold rings and other such things, and the prohibition had fallen upon all people. Then the Messenger of Allah ﷺ permitted it for women but not for men, so what had been forbidden to women became permissible for them, and the permission abrogated the prohibition."Sheikh Islam bin Taymiya said, in Majmu Fatawa (25/64), "The chapter of clothing is broader than the chapter of vessels, for vessels of gold and silver are forbidden to both men and women. As for the chapter of clothing, wearing gold and silver is permitted for women by consensus, and it is permitted for a man whatever amount of it he needs. A small amount of silver is permitted for adornment, and likewise a small amount of gold that is incidental to something else, such as embroidery trim and the like, according to the more correct of the two opinions in the school of Ahmad and others, for the Prophet ﷺ forbade gold except in small pieces."